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Exploring the Catholic Intellectual Tradition ! .)'#/4 2013 , -,$,+&.$ ,/" '!.(0'-! 1(' $2! '!/!3,+ (1 $2! -,$2(+#- -20'-2 Exploring the Catholic Intellectual Tradition !"#$!" %& '(%!'$ ). #*%!++# The Church in the 21st FROM THE C21 CENTER DIRECTOR Center is a catalyst and a resource for the renewal of the Catholic Church. C21 Resources, a compilation of the best analyses and essays on key challenges facing the Church today, is published by the Church in the 21st Century Center at Boston College, in partnership with the publications from which the featured articles have been selected. C21 RESOURCES EDITORIAL BOARD Jonas Barciauskas Dear Friend: Ben Birnbaum The Church in the 21st Century (C21) Center proudly presents “Exploring the Catholic Thomas H. Groome Intellectual Tradition,” a collection of essays, reflections, prayers, art, and poems that Fr. Robert Imbelli Thomas J. Massaro, S.J. offer treasured insights into the Catholic tradition. We are honored to have collaborated Robert Newton with Fr. Robert Imbelli, the guest editor of this issue, who generously offered his passion Barbara Radtke for and a lifetime of experience teaching the Catholic intellectual tradition. Jacqueline Regan As another installment in the Sesquicentennial Series of C21 Resources, we continue to MANAGING EDITOR celebrate the 150th anniversary of the founding of Boston College. The cover of this issue Karen K. Kiefer fittingly presents a recent sculpture of St. Ignatius of Loyola on the Boston College campus. Since being commissioned in 2006, Pablo Eduardo’s dynamic likeness THE CHURCH IN THE 21ST CENTURY CENTER of the founder of the Jesuits has transformed a common space on campus into a place boston college of contemplation, study, and conversation frequented by students, faculty, and 110 college road, heffernan house chestnut hill, massachusetts 02467 returning alumni. bc.edu/c21 The act of creating an intentional space for contemplation and conversation (where 617-552-6845 people actively engage the past seeking insights for a better future) could be a metaphor for the Catholic intellectual tradition. The Catholic intellectual tradition is one way in which the Church enlivens its people throughout the ages. It draws on the most creative expressions of believers from early times to the modern age. Theologians, philosophers, poets, musicians, mystics, sinners, and saints have devoted their talents to articulate their most intimate encounters with Christ. A key challenge posed by St. Ignatius is for us to “find God in all things,” a conviction that grace permeates all creation. From this spiritual disposition, we present the Catholic intellectual tradition with great respect for the unique perspectives and concerns of people throughout history, a celebration of individuals’ gifts and insights about God working in their lives. The Catholic intellectual tradition thus is an array of grace filled ON THE COVER expressions - emotions, passions, delights, triumphs, frustrations, and tragedies - The sculpture of St. Ignatius of Loyola (1491-1556), founder of the Society of Jesus, oriented (God willing) toward Christ. May this issue deepen your faith and ground your was created by Pablo Eduardo in 2006, relationship to the Church within a broader, a truly sacramental vision. and sits on Higgins green on the Boston College campus. If you would like to share this issue with family, friends, students, colleagues, or fellow parishioners, we are happy to fulfill requests for additional copies. I invite you also to take PHOTO CREDIT: Courtesy of Office of Marketing advantage of the numerous videos and other print resources nested in the C21 website. and Communications, Gary Wayne Gilbert Most sincerely, Erik P. Goldschmidt Director © 2013 Trustees of Boston College the !"#$!" in the 21%& !'(&#$) !'(&'$ .)'#/4 2013 !5)+('#/4 $2! -,$2(+#- #/$!++!-$0,+ $',"#$#(/ contents THE HEART HAS ITS REASONS 3 by Robert P. Imbelli The Catholic Intellectual Tradition and the University 7 by Margaret Steinfels Revitalizing the Catholic Intellectual Tradition: 10 The Next Critical Challenge for Catholic Higher Education by Gregory A. Kalscheur, S.J. ABOUT THE EDITOR The Catholic Intellectual Tradition, Social Justice, and the University 12 ROBERT P IMBELLI, a priest of the by David Hollenbach, S.J. Archdiocese of New York, received Faith, Reason, and Culture 14 his B.A. from Fordham University, by Pope Benedict XVI his S.T.L. from the Gregorian University in Rome, and his Ph.D. Intellect and Virtue: The Idea of a Catholic University 15 from Yale University. by John Garvey He came to Boston College in Saints Preserve Us: A Conservator Reflects on the 16 1986 as director of the Institute of Influence of Saints in the Preservation of Books Religious Education and Pastoral by Barbara Adams Hebard Ministry. He served in that position for six years before assuming Teaching and the Catholic Intellectual Tradition 20 full-time teaching responsibilities by Anna Bonta Moreland in Boston College’s Theology A Student’s Reflection 22 Department. by Katherine Martin Father Imbelli has written essays and taught graduate seminars on School of Athens, School of the Eucharist 24 Raphael’s Stanza della Segnatura the great Catholic theologians of the 20th and 21st centuries: Karl Rahner, Revisiting the Catholic Imagination 26 Hans Urs von Balthasar, Avery by Paul Mariani Dulles, and Joseph Ratzinger/Pope Benedict XVI. He also contributes Sing to the Lord, Make Music to God’s Name! 28 to publications like Commonweal, by John Finney America, and L’Osservatore Romano. U.S. Latinos and the Catholic Intellectual Tradition 30 He edited and wrote the introduction by Hosffman Ospino to the C21 volume Handing on the Faith: The Church’s Mission and Sesquicentennial Spotlight 33 Challenge, and has enjoyed teaching The Catholic Intellectual Tradition and Other Religions 34 the two-semester undergraduate by Catherine Cornille core course Exploring Catholicism: Tradition and Transformation. Wisdom! Let Us Be Attentive! 36 by Lawrence S. Cunningham UPDATE CALENDAR 18–19 2 BOSTON COLLEGE | C 21 RESOURCES | SPRING 2013 At heart it’s a love story. As Robert Wilken writes in his splendid study, The Spirit of Early Christian Thought: “The church gave men and women a new love, Jesus Christ, a person who inspired their actions and held their affections. This was a love unlike others. For it was not only that Jesus was a wise teacher or a compassionate human being who reached out to the sick and needy, or even that he patiently suffered abuse and calumny and died a cruel death, but that after his death God had raised him from the dead to a new life. He who once was dead now lives. The Resurrection of Jesus is the central fact of Christian devotion and the ground of all Christian thinking.” And Wilken continues: “After the coming of Christ, human reason had to attend to what was new in history, the person of Jesus Christ.” he Catholic intellectual “giving an account of the hope that understanding of reason with his stirring tradition is the two-millennia is in us” (1 Peter 3:15). St. Thomas affirmation: “the heart has its reasons Teffort to ponder the meaning Aquinas’ Summa Theologiae stands side which reason does not understand.” and implications of that new reality and by side with the great Gothic cathedrals Pascal, great mathematician and to investigate its relation to other facets whose soaring architecture inspired philosopher, was certainly not of human experience. It addresses the him. Raphael’s frescos draw liberally countenancing irrationalism, but insist- new questions that arise from humanity’s from both the sacred Scriptures and ing, with Shakespeare, that “there are ongoing discoveries in the realm of from secular sources. The poetry of more things in heaven and on earth” science and the ever more pressing Gerard Manley Hopkins, S.J., breathes than are dreamt of in a narrowly encounter with the other great religious the same air of truthful discovery rationalistic philosophy or a merely traditions. The Catholic intellectual as do the stupendous revelations of utilitarian science. tradition is the joyful celebration and contemporary astronomy. Indeed, The essays that follow explore the continuing exploration of what St. one of the salient contributions that multiple facets of the priceless diamond Augustine called the “beauty that is ever the Catholic intellectual tradition that is the Catholic intellectual ancient, ever new.” can make to our contemporary tradition: its varied expressions in It should be noted at the outset conversation is to resist reducing theology and philosophy, natural law that the word “intellectual” is not reason to the merely pragmatic or and morality, scientific research and used here in a narrowly academic or technical and to restore our sense of artistic creativity. There also emerges merely conceptual sense. Augustine’s wonder at a universe “charged with from them an enhanced conviction invocation of “beauty” is a clear signal the glory of God.” of the responsibility incumbent upon that the aesthetic enjoys equal rights Already at the dawn of modernity the Catholic university to steward and of citizenship with the conceptual in Pascal cautioned against a reductive advance that tradition. 3 One can, of course, rightfully now to the “Incarnation,” I depart Catholic philosopher Charles Taylor. distinguish sub-traditions within the somewhat from the opening of the At the conclusion of his monumental great tradition, like branches arising essay that stressed Christ’s resurrection. work, A Secular Age, Taylor writes from the mighty river. Franciscan and But my suggestion is that we might that Christianity “is the faith of the Dominican, Benedictine and Ignatian better consider the Incarnation not as Incarnate God.” But he adds, perhaps sensibilities can complement and a mere point in time, an instantaneous surprisingly, that we need “to struggle to even compete with one another. Both happening, but as the entire process recover a sense of what the Incarnation contemplative and active commitments, of God entering fully into the human can mean.” The question thus arises: concern for justice and care for the earth, condition even unto death and new Why the struggle? Has not the Catholic can find there ample resources and life.
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